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ment, even explicitly identifying himself with ‘Vishnu’
11
. Further to this, in 1961
and 1962, Sathya Sai Baba again specifically associated himself with Kṛṣṇa: prefac-
ing the above quotation by alluding to Bhagavad-Gītā 13:13 in saying: ‘My feet are
within your reach at all times, sarvatha paani paada’; alluding to Bhagavad-Gītā
9:24 in portraying himself as the recipient of Vedic sacrifices
12
; and paralleling
Bhagavad-Gītā 9:17 in portraying himself as the embodiment of all the Vedas
13
.
Moreover, in this period too, we find proclamations that accord more with the
next of Srinivas’ phases—in which Sathya Sai Baba is supposed to have taken on
the role of a global deity. Thus, he claimed in 1961 that: ‘There is no one in this
world who does not belong to Me; All are Mine. They may not call out My Name
or any Name, but, still they are Mine’
14
; and in 1966 that: ‘Worship of the Lord in
any form, in any name, is worship of Sai’
15
(again echoing the Bhagavad-Gītā—see
p.148 below). More to this effect, in another passage from the early 1960s, he
proclaimed: ‘I have taken avatar not to do small things, but for doing great things;
to uplift the world’
16
, and, in a speech on the 26
th
of June 1960, he said:
When the Andhra State was formed some one told Me that I had been taken out of
the Madras State and made an Andhra! I told him that the whole world was My
Mansion and that Madras and Andhra were rooms in that Mansion! [SSS1 159]
But even these last proclamations are in keeping with the spirit of traditional
Vaiṣṇava descriptions of the avatars: Rāma is held to have ruled over the seven
(traditional) continents; Bhāgavata-Purāṇa 9:11.25, for example, describes Rāma
as ‘tribhuvaneśvaraḥ’ (Lord of the three worlds, i.e. the whole universe); and Bhā-
gavata-Purāṇa 10:69.17 hails Kṛṣṇa as ‘akhila-loka-nāthe’ (lord of the whole
world)
17
. No doubt Śiva and Śakti are similarly described in various traditions, but
11
Sathya Sai Baba (19-8-1964) S4 28:160
12
Sathya Sai Baba (1-7-1962) S2 46:262 [see also p.149 below].
13
Sathya Sai Baba (4-10-1962) S2 43:248 NB He recently gave a more elaborate version of this—
using folk etymology to argue that ‘Sathya stands for Rig Veda. ‘Sa’, ‘Aa’ and ‘Ya’ in Sayi stand for
Sama Veda, Atharvana Veda, and Yajur Veda, respectively. Therefore, Sathya Sai is the very personi-
fication of the four Vedas’ (Sathya Sai Baba (12-3-2002) http://www.sathyasai.org/discour/2002/
d020312.html [29-3-2007]. The idea of the identity of the avatar with the Vedas finds some paral-
lel in Bhāgavata-Purāṇa 8.16.31, in which Kṛṣṇa is described as trayī-vidyātman (“he whose self is
the three Vedas”); and 7:11.7, in which he is termed sarva-veda-maya (“comprised of all the Ve-
das”). Sathya Sai Baba also presents himself as the: ‘Person from whom the Vedhas …emanated’—
i.e. the Puruṣa (see Chapter 4), or perhaps Brahmā (see, e.g., Bhāgavata-Purāṇa 3:12.34).
14
S2 1-2 (14-2-1961)
15
Sathya Sai Baba (23-11-1966) S6 42:209
16
SSSA 66
17
NB Unless otherwise attributed, all English translations of Sanskrit passages are my own, derived
from critical or commonly available editions and/or e-texts (see Bibliography for details).
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it cannot be concluded that this ‘chiefly’ aligns him with them.
And the third of Srinivas’ phases, beginning in 1968, is itself problematic, for
Sathya Sai Baba’s supposed announcement of his identity with ‘all forms of all
gods’ is again highly reminiscent of traditional Vaiṣṇava terms—thus being in
keeping with what we have seen of his identity statements in the previous two
phases. He says:
This is a human form in which every Divine entity, every Divine Principle, that is to
say all the Names and Forms ascribed by man to God, are manifest… Sarvad-
haivathwa sarwaroopaalanu dharin-china maanavaakaarame akaaram. …you have a
chance to experience the bliss of the vision of the sarvadhaivathwa swaruupam (the
form, which is all forms of all Gods) now, in this life itself [(17-05-1968) S8 19:99].
And the term ‘sarvadhaivathwa swaruupam’, recalls, for example, Bhāgavata-
Purāṇa 9:18.48—which describes Kṛṣṇa as ‘sarvadevamayaṃ devaṃ’ (the god who
consists of all gods)
18
, and Bhāgavata-Purāṇa 10:74:19—which describes him as
‘devatāḥ sarvā’ (all deities). Moreover, David Shulman suggested to me that forms
even closer to Sathya Sai Baba’s usage might be found in the Telugu version of this
work (to which, due to my linguistic limitations, I have not had access). There is
also perhaps a connection here with traditional representations of divine kingship
(on which see Section 3.1 below)—for example, David Smith (1985:75) writes of
one early king who was praised as ‘an avatāra of all the gods united in one… sar-
vadevatāvatāram ivaikartra darśayantam’. As we will see, the paradigms of king
and avatar developed side-by-side, and sometimes intertwined, and it is possible
that, as a legacy of what we saw earlier to be the traditionally elevated position of
the likes of his caste within the royal courts, Sathya Sai Baba is as much an heir to
the symbolic idiosyncrasies of the former of these as to the latter (see Section 3.5).
But he certainly does, very much, draw upon the latter. To give another exam-
ple from the period in question here, Bowen (1985:482) cites his official biography
as claiming that in late-1968 ‘Baba ‘makes it clear’ that he is Krishna incarnate’,
and again, as we saw Sathya Sai Baba do in the previous “phase” of his persona,
he invokes verses from the Bhagavad-Gītā to this effect
19
. In other cases, he de-
scribes ‘Vishnu’ as periodically incarnating for the task of transforming the whole
world into a ‘Prashaanthi Nilayam’
20
, or he indirectly associates himself with Kṛṣṇa
in referring to ‘My old Bhakthas [devotees], Kamsa, the Gopees, Akrura, Devaki,
18
See also Bhāgavata-Purāṇa 10:86.54.
19
Bowen cites Sathyam-3 70 (=p.64 in some editions).
20
Sathya Sai Baba (14-1-1970) S10 1:8